The different meanings which have been attached to the symbolism of the mountain stem not so much from any inherent multiplicity as from the
various implications of each of its component elements: its height, verticality,
mass and shape. Deriving from the first idea (height) are interpretations such as
that of Teillard, who equates the mountain with inner ‘loftiness’ of spirit (56),
that is, transposing the notion of ascent to the realm of the spirit. In alchemy, on
the other hand, the reference is nearly always to the hollow mountain, the hollow
being a cavern which is the ‘philosophers’ oven’. The vertical axis of the mountain drawn from its peak down to its base links it with the world-axis, and,
anatomically, with the spinal column. Because of its grandiose proportions, the
mountain came to symbolize, for the Chinese, the greatness and generosity of the
Emperor; it is the fourth of the twelve imperial emblems (5). But the profoundest
symbolism is one that imparts a sacred character by uniting the concept of mass,
as an expression of being, with the idea of verticality. As in the case of the cross
or the Cosmic Tree, the location of this mountain is at the ‘Centre’ of the world.
This same profound significance is common to almost all traditions: suffice it to
recall mount Meru of the Hindus, the Haraberezaiti of the Iranians, Tabor of the
Israelites, Himingbjör of the Germanic peoples, to mention only a few. Furthermore, the temple-mountains such as Borobudur, the Mesopotamian ziggurats or
the pre-Columbian teocallis are all built after the pattern of this symbol. Seen
from above, the mountain grows gradually wider, and in this respect it corresponds to the inverted tree whose roots grow up towards heaven while its foliage
points downwards, thereby expressing multiplicity, the universe in expansion,
involution and materialization. This is why Eliade says that ‘the peak of the
cosmic mountain is not only the highest point on earth, it is also the earth’s navel,
the point where creation had its beginning’—the root (18). The mystic sense of
the peak also comes from the fact that it is the point of contact between heaven
and earth, or the centre through which the world-axis passes, binding the three
levels together. It is, incidentally, also the focal point of Inversion—the point of
intersection of the immense St. Andrew’s cross, which expresses the relationship
between the different worlds. Other sacred mountains are Sumeru of the UralAltaic peoples (17) and Caf in Moslem mythology—a huge mountain the base of which is formed by a single emerald called Sakhrat (8). Mount Meru is said to be
of gold and located at the North Pole (8), thus underlining the idea of the Centre
and, in particular, linking it with the Pole Star—the ‘hole’ through which all things
temporal and spatial must pass in order to divest themselves of their worldly
characteristics. This polar mountain is also to be found in other symbolic traditions, always bearing the same symbolism of the world-axis (25); its mythic
characteristics were, in all probability, based upon the fixed position of the Pole
Star. It is also called the ‘white mountain’, in which case it embraces both the
basic mountain-symbolism with all the implications outlined above and that of
the colour white (intelligence and purity). This was the predominating characteristic of Mount Olympus (49), the supreme, celestial mountain which Schneider
sees as corresponding to Jupiter and equivalent to the principle of the number
one. There is another mountain, relevant to the symbolism of the number two,
and that is the mountain of Mars and Janus—that is, as the Gemini; basically,
they represent two different aspects of the same mountain, but blending together
the symbolism of the ‘two worlds’ of Atma and Buddhi, or the two essential,
rhythmic aspects of manifest creation—light and darkness, life and death, immortality and mortality. This mountain has two peaks, in order to give visual expression to its dual or ambivalent meaning. It occurs constantly in traditional, megalithic culture, particularly in the form of a landscape, illustrating yet again the
Protean myth of the Gemini, which bursts out in so many different forms in
primitive thought and art. This mountain is also a form of mandorla consisting of
the intersection of the circle of the heavens with that of the earth, and this
mandorla is, as it were, the crucible of life, containing the opposite poles of life
(good and bad, love and hate, fidelity and treachery, affirmation and negation, the
numbers 2 and 11—both equal to one plus one—and finally construction and
destruction). Incidentally, the animals which correspond to this all-embracing
significance of the mandorla are the whale and the shark (51). In Hindu legend, the
castle of Indra was built on this mountain; whereas in Roman legend it was the
castle of Mars, and the home of the thunderbolt, the two-headed eagle and the
Gemini. It has been called the ‘mountain of stone’ and is at once the abode of the
living (the exterior of the mountain) and of the dead (the hollow interior) (50).
Krappe has borne this out with the observation that ‘The interior of a mountain
has frequently been taken as the location of the Land of the Dead: the derivation
of the Celtic and Irish fairy-hills, and of the legend, widespread in Asia and
Europe, of a demiurge or hero asleep inside a mountain, one day to emerge and
renew all things sublunar’ (35). This myth has obvious connexions with the myth
of Entanglement—of the castle inextricably entangled in a wood and also with the story of the ‘Sleeping Beauty’. All such myths are concerned with the mystery of
a disappearance between appearance and reappearance. Schneider lists the following trades and professions as being associated with Mars: those of the king,
physician, warrior and miner, as well as the martyr (51). In Western tradition, the
mountain-symbol appears in the legend of the Grail, as Montsalvat (the ‘mountain of salvation’ or ‘of health’)—just as much a ‘polar mountain’ as it is a ‘sacred
island’, according to Guénon; but always it is inaccessible or difficult to find (like
the ‘centre’ of the labyrinth) (28). In general, the mountain, the hill and the
mountain-top are all associated with the idea of meditation, spiritual elevation
and the communion of the blessed. In mediaeval emblems, the symbolism of the
‘mountain of salvation’ is further defined by a complementary figure surmounting it, such as the fleur-de-lis, the star, the lunar crescent, the cross, steps, the
crown, the circle, the triangle, or the number three. The letter Z sometimes occurs,
standing for Zion; similarly, an R is short for Regeneratio (4). Some of these
symbols have lent themselves to a poetic treatment that is well worth examination. From the moment when the mountain, so to speak, divests itself of its
terrestrial and material character and becomes the image of an idea, the more
numerous the component elements pertaining to this idea, the greater will be its
clarity and force. Hence, mount Meru of India is considered to have the shape of
a pure, seven-sided pyramid (corresponding to the seven planetary spheres, the
seven essential virtues and the seven Directions of space) and each face has one of
the colours of the rainbow. Seen as a whole, the mountain is a shining white, by
which token it may be equated with the ‘polar mountain’ and the all-embracing
image of totality (also symbolized by the pyramid-symbol), tending towards
Oneness (symbolized by the peak)—to avail ourselves of the concepts of Nicholas of Cusa.

For a young woman to dream of crossing a mountain in company with her cousin and dead brother, who was smiling, denotes she will have a distinctive change in her life for the better, but there are warnings against allurements and deceitfulness of friends. If she becomes exhausted and refuses to go further, she will be slightly disappointed in not gaining quite so exalted a position as was hoped for by her.

If you ascend a mountain in your dreams, and the way is pleasant and verdant, you will rise swiftly to wealth and prominence. If the mountain is rugged, and you fail to reach the top, you may expect reverses in your life, and should strive to overcome all weakness in your nature. To awaken when you are at a dangerous point in ascending, denotes that you will find affairs taking a flattering turn when they appear gloomy.

Seeing mountains in your dream means many major obstacles and challenges that you have to overcome. If you are on top of the mountain, then it means that you have achieved and realized your goals. Alternatively, mountains indicates a higher realm of consciousness, knowledge, and spiritual truth. Dreaming that you are climbing a mountain means your determination and ambition. Dreaming that you fall off a mountain, suggests that you are in a hurry to succeed without thoroughly thinking about your path to success. It also means that you have a tendency to give up or escape from demanding situations.

Climbing a real mountain is not always fun but it usually challenging and rewarding. Some say that the mountain may represent spirituality while others suggest mental development and self-awareness. The most literal interpretation of climbing a mountain is that it represents attainment of goals. If you are ascending a mountain you may be are working hard and trying to accomplish your goals, whether they are spiritual, emotional, or material.

For the Egyptians and the Greeks, the West—where the sun sets—is
where the kingdom of the spirits is to be. St. Jerome sites the devil here. The East
symbolizes the kingdom of Christ and the West the kingdom of the devil (the
death of the sun). In the High Middle Ages, the Nordic peoples located the
poisoned sea of destruction and the abyss in the West.

To dream of going west, represents fulfillment, opportunities, and growth. Alternatively, west symbolizes death, old age or an ending of something.

Dreaming of going west, represents fulfillment, opportunities, and growth. Alternatively, it may symbolize an ending of something, death, or old age.

Within the symbolism of landscapes, the valley, which, because it is
low-lying, is considered to lie at the level of the sea, represents a neutral zone apt
for the development of all creation and for all material progress in the world of
manifestation. Its characteristic fertility stands in contrast to the nature of the
desert (symbolically a place of purification), of the ocean (which represents the
Origin of life but which, in relation to man’s existence, is sterile), and of the
mountain (the region characterized by snows and the ascetic, contemplative life,
or by intellectual illumination). In short, the valley is symbolic of life itself and is
the mystic abode of shepherd and priest (51).

To find yourself walking through green and pleasant valleys, foretells great improvements in business, and lovers will be happy and congenial. If the valley is barren, the reverse is predicted. If marshy, illness or vexations may follow.

To dream that you are in a valley, symbolizes fertility, abundance, or your need to be sheltered and protected. If you are entering or walking through a valley, then it is analogous to your issues of death and dying. This death may be symbolic as in an end to something in your life. Alternatively, the dream represents life's struggles and hardships before you can achieve some spiritual enlightenment or epiphany.

Dreaming of a valley means positive change resulting in happiness and peace.

To dream that you are headed east, represents inner wisdom, rejuvenation, and spiritual enlightenment. You need to dedicate yourself to your goals, family, career, etc. The direction east also symbolizes the sun. Since east is related to the direction right, it can suggest that you are headed in the right direction.

Dreaming that you are headed east, represents inner wisdom and spiritual enlightenment. You need to devote or dedicate yourself to your goals, family, career, etc. The direction east also symbolizes the sun. Since east is related to the direction right, it can suggest that you are headed in the right direction.

Mother-symbols are characterized by an interesting ambivalence:
the mother sometimes appears as the image of nature, and vice-versa; but the
Terrible Mother is a figure signifying death (31). For this reason, Hermetic doctrine held that to ‘return to the mother’ was equivalent to dying. For the Egyptians, the vulture was a mother-symbol, probably because it devours corpses
(19); it also stood for the means whereby Hammamit (the universal soul) was
split up into separate parts to form individual souls (19). For the same reason, the
maternal sentiment has been said to be closely bound up with the nostalgic
longing of the spirit for things material (18), or with the subjection of the spirit to
the unformulated but implacable law of destiny. Jung mentions that in Jean
Thenaud’s Traité de la Cabale (of the 16th century) there is a mother-figure
actually represented in the form of a god of destiny (32). He mentions further that
the Terrible Mother is the counterpart of the Pietà, representing not only death
but also the cruel side of nature—its indifference towards human suffering (31).
Jung also notes that the mother is symbolic of the collective unconscious, of the
left and nocturnal side of existence—the source of the Water of Life. It is the
mother, he argues, who is the first to bear that image of the anima which the man
must project upon Woman passing from the mother to the sister and finally to the
beloved (32). A predominantly maternal social pattern—a matriarchal society—
is characterized, according to Bachofen, by special emphasis upon blood relationships, telluric allegiances, and the passive acceptance of natural phenomena.
Patriarchies are distinguished by a respect for man-made laws, the favouring of
works of art and craft, and obedience to the hierarchy (23). Even now that
matriarchal societies, sociologically speaking, no longer exist in the West, psychologically man is nevertheless passing through a phase when he is in all essentials dominated by the feminine principle. To come triumphantly through this
stage and to reinstate the masculine principle as the guiding-rule of life—bringing
to the fore the characteristically patriarchal qualities noted above—would signify
an achievement of the kind that was once symbolized by the transformation of
the ‘lunar work’ into the solar, or by the transmutation of mercury into sulphur.
To quote Evola: ‘Symbols of the earth-mother are: water, the mother of the waters, stone, the cave, the maternal home, night, the house of depth, and the
house of strength or of wisdom.’

To see your mother in your dream, represents the nurturing aspect of your own character. Mothers offer shelter, comfort, life, guidance and protection. Some people may have problems freeing themselves from their mothers and are thus seeking their own individuality and development.

To dream that you are having a conversation with your mother, denotes a matter that has preoccupied your mind and you are not sure how to deal with it in your waking life. It indicates unresolved problems that need to be worked out with your mother.

To hear your mother call you in our dream, suggests that you have been negligent in your duties and responsibilities. You are pursuing down the wrong path.

If you dream that you see your mother and converse with her, it indicates that you
will have prosperity in life. To dream that you have lost your mother indicates her sickness.

To see your mother in dreams as she appears in the home, signifies pleasing results from any enterprise.

To hold her in conversation, you will soon have good news from interests you are anxious over.

For a woman to dream of mother, signifies pleasant duties and connubial bliss.

To see one's mother emaciated or dead, foretells sadness caused by death or dishonor.

To hear your mother call you, denotes that you are derelict in your duties, and that you are pursuing the wrong course in business.

To hear her cry as if in pain, omens her illness, or some affliction is menacing you.

Seeing your mother in your dream, represents the nurturing aspect of your own character. Mothers offer shelter, comfort, life, guidance and protection. Some people may have problems freeing themselves from their mothers and are thus seeking their own individuality and development. Dreaming that you are having a conversation with your mother indicates a matter that has preoccupied your mind and you are not sure how to deal with it in your waking life. It indicates unresolved problems that still need to be worked out with your mother. Hearing your mother call you in our dream means that you have been negligent in your duties and responsibilities. You are pursuing down the wrong path. Hearing your mother cry in your dream indicates some illness or affliction.

The relationship that we have with our mother is the most psychologically significant relationship of all. Rarely all good or all bad, our mothers always invoke powerful emotions. We may dream about our mothers in many different forms. She may be disguised in our dreams, and it is our job to find her in there. If you are dreaming about your mother, you may be addressing some issues or concerns in your dream, or your dream may be based on a valuable memory. The general image of "mother" in a dream may symbolise a variety of feelings and ideas: caring, nurturing, love, acceptance, hard work, sacrifice, martyrdom, etc. The mother in your dream could also represent the "collective unconscious," the source of the "water of life," and the yin. The woman is that force, or current, inside of you that nudges you on and inspires you. It is your intuition and the knowledge that in not necessarily attached to words. Men, on the other hand, represent the active part of us that use the information received to create the physical reality of our lives. When the two are working together well, we have balance and experience awareness leading to peace and productivity.